Category Archives: Main

Why you should have beer in your food storage

Main, Preparedness, The Last Days

beer-collection-434x292

1. Beer

“Buy a lot of it,” says Trey Click, a magazine publisher who rode out last year’s Hurricane Ike in Galveston, Texas. “It’s one of the only things you can use for money in the aftermath.” Need your neighbor to help you clear trees out of your yard? A case of Bud is a better motivator than a $20 bill when all the stores are boarded up.

I doubt that most of us would stock beer in our emergency preparedness supplies, particularly those who still have teenagers at home (it’s just asking for trouble), not to mention the actual ethical dilemma of handing out beer to our neighbors. Still, the issue that Click brings up is a good one: what can you barter with in the aftermath of a major disaster when money isn’t of much immediate value? I’m not sure canned soda (particularly if there’s no power) has quite the same caché. Maybe those large boxes of candy bars you get at Costco? Thoughts?

Here’s my own contribution to “unusual survival staples”: make sure that many of your critical battery-operated devices use C cell batteries. Sandra and I were living four miles from the epicenter, on the Santa Cruz side of the mountains, when the 1989 Loma Prieta earthquake hit and so were in the thick of things; also, the main highway (Hwy 17) from San Jose was closed for six weeks due to landslides. Within 24 hours or so, all the local stores were completely out of AAA, AA, and D cell batteries, but they had piles of C cell batteries (in the case of the Soquel Safeway store, it was literally a pile on the floor, and quite a large one).  ..bruce..

The Second Quorum of the Twelve

Book of Mormon, Church administration, LDS Doctrine, LDS History, LDS Organization, Main

The Nephite Apostles

[Note: this is a follow-up to the discussion in the comments to this post some months back (from the date of the original post in 2009). Also, I’ve made minor edits over time as I have re-read this post.]

We believe in the same organization that existed in the Primitive Church . . . .
— 6th Article of Faith

Yea, behold, I write unto all the ends of the earth; yea, unto you, twelve tribes of Israel, who shall be judged according to your works by the twelve whom Jesus chose to be his disciples in the land of Jerusalem. And I write also unto the remnant of this people, who shall also be judged by the twelve whom Jesus chose in this land; and they shall be judged by the other twelve whom Jesus chose in the land of Jerusalem.
— Mormon 3:18-19

“[The Book of Mormon] tells us that our Savior made His appearance upon this continent after His resurrection; that He planted the Gospel here in all its fulness, and richness, and power, and blessing; that they had Apostles, Prophets, Pastors, Teachers, and Evangelists, the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent . . . ”
— Joseph Smith (from the Wentworth Letter, 1842; cf. History of the Church 4:538).

Back during the ‘Primitive Church’ era, it appears that there were 24 apostles on the earth, organized into two separate quorums: the Twelve in the Old World (led by Peter) and the Twelve in the New World (led by Nephi3). While it is true that the New World Twelve were never specifically called apostles within the Book of Mormon (though see Mormon 9:19 and Ether 12:41, either or both of which could be referring to the New World Twelve as ‘apostles’) , Joseph Smith referred to them as such (as noted above), and Joseph Fielding Smith cautiously agreed.

Mormon’s comments, cited above, indicate that the New World Twelve were subordinate to the Old World Twelve. In modern-day LDS parlance, we could refer to the Old World Apostles as the First Quorum of the Twelve, and to the New World Apostles as the Second Quorum of the Twelve.

Nowadays, however, we only have the (one) Quorum of the Twelve. Given the 6th Article of Faith, the question comes up: what are the chances of the Church setting up a Second Quorum of the Twelve, as existed in the Primitive Church? And if the Church did so, how would it work, particularly given the tradition of succession in the modern Church?

First, let’s see why the Church might organize the Second Quorum of the Twelve.

When I joined the Church in 1967, Church membership was around 2.6 million, with about 450 stakes and 4,200 wards and branches. The large majority of that membership was in the Western United States, Western Canada, and northeastern Mexico. Apostles and even First Presidency members would visit stake conferences on a regular basis; I got to shake hands with Pres. Hugh B. Brown and Elder LeGrand Richards as a teenager that way. Back then, each bishop was set apart by an Apostle.

Today, Church membership is approaching 14 million, with 2,800 stakes and nearly 25,000 wards and branches (roughly a 5x growth in all three categories). Over half of the Church membership lives outside of the United States. And we still have just twelve Apostles.

The gap has been filled by the Presidents and Quorums of the Seventy (not to mention stake presidents). They really are the eyes and ears and legs and hands of the Apostles throughout the world. But the collective Seventy still have to feed into just twelve Apostles. I suspect that the members of the Quorum of the Twelve carry tremendous administrative, spiritual, and ministering burdens — and yet in all that, it is the core of their calling to be special witnesses of Christ.

Imagine, then, how that burden would be lifted if there were a Second Quorum of the Twelve, another set of 12 Apostles among whom to share the load at that level of Church administration.

How might this work?

Let’s follow the model in the meridian of time and assume that the Second Quorum of the Twelve is subordinate to the First Quorum of the Twelve. Seniority in the Second Quorum would work just like, but be independent of, the seniority in the First Quorum. There would be no automatic succession from the Second Quorum to the First; instead Apostles in the Second Quorum would be put on emeritus status when they reached 70 years of age. However, the Second Quorum would provide a fertile ground for candidates to fill vacancies in the First Quorum upon the death of an Apostle.

In other words, it would work pretty much just like the Presidency of the Seventy works right now. In fact, I could argue that the Presidency of the Seventy fills the function of the Second Quorum of the Twelve, except that there’s only seven of them and they don’t have Apostolic authority (i.e., being sustained as prophets, seers, and revelators).

Now, what if that were to change? What if the Church dissolved the Presidency of the Seventy, organized the Second Quorum of the Twelve, and then organized the 9th, 10th, 11th, and 12th Quorums of the Seventy, with an Apostle over each Quorum? Church government and organization is flexible as the times require; I was once a Seventy myself, and was even a President of Seventy (it was a stake position some 25 years ago — there were seven Presidents of Seventy in each stake). So it wouldn’t bother me in the least if the Church were to do this kind of reorganization. (I will admit being startled for a second when the Church organized the Eighth Quorum of the Seventy, though I believe a careful reading of D&C 107:95-96 allows that interpretation.)

As an alternative approach, what if the Church left the Presidency and Quorums of the Seventy just as they are now, but called an entirely new Second Quorum of the Twelve? This second Quorum could truly act as a “traveling presiding high council” throughout the Church, going as a quorum, in pairs or individually, to various parts of the world to help strengthen the church. In fact much as Elders Oaks and Holland did for a year in the Philippines and South America, respectively, members of the Second Quorum could live outside of the United States on a permanent or near-permanent basis, providing resident Apostolic authority throughout the world, while traveling back to Salt Lake on a regular basis to meet with the First Presidency and the First Quorum of the Twelve (though I suspect the Church would use two-way, satellite-based videoconferencing to reduce actual travel).

Given this second approach, I suspect that the Second Quorum would largely comprise Apostles whose native language is something other than English and/or whose native country is outside of the United States and Canada.

This approach would allow Church members throughout the world to hear in person from Apostles speaking their native tongues on a regular basis. At the same time, these worldwide Apostles could work more actively and directly with the governments of the countries over which they preside to help see to the Church’s interests in those countries.

This approach would, I believe, tremendously strengthen the Church worldwide, especially in those areas (Latin America, Africa, the Philippines) where Church growth frequently outstrips the leadership pool. And for those keeping an eye on the Last Days, it would also ensure Apostolic authority distributed throughout the world in the event of major war and/or natural catastrophes.

Any thoughts?  ..bruce..

A great GayPatriot brunch

Current events, Food, Main, Politics

Sandra and I attended a brunch today, hosted by Dan Blatt of GayPatriot.net here in downtown Denver. There were eleven of us in all there, and the discussions were all quite interesting. Dan’s a screenwriter in west LA; at one point, he said that the tricky part of living there is not indicating that he’s gay but rather that he’s a conservative, though he says now he does it just to enjoy the reaction (and to get a sense of what kind of person he’s talking with).

If you’re not reading GayPatriot, you should be; it’s in my Blogs Level One bookmarks folder (read at least once/day and often twice/day).

So, what are you doing still here?  ..bruce w..

[Cross-posted from And Still I Persist]

30 LDS missionaries deported from Guyana [updated]

Humor, Hymns, LDS Society, Main, Missionary work

Please turn to hymn number, uh...

UPDATED [09/03/09 — 2150 MDT]

There are now indications that the expulsion of LDS missionaries from Guyana may have been due to political and/or religious reasons, rather than visa problems as originally reported:

GEORGETOWN, Guyana – Authorities in Guyana grew “uncomfortable” with the presence of Mormon missionaries who have been ordered to leave the South American country, a governing party leader said Thursday.

About 40 missionaries were briefly detained Wednesday and told to leave within a month as authorities said their travel documents were out of date.

Comments by Donald Ramotar of the governing People’s Progressive Party, however, suggested the crackdown went beyond immigration issues.

“While we tolerate all religions, it appears that some officials had become uncomfortable with them around,” said Ramotar, the party’s general secretary.

Ramotar declined to elaborate. But some government officials and party members said privately that leaders felt the Mormons were too close to opposition figures and also were wary of the church’s independent charity work in the interior.

Hey! It’s the Extermination Order all over again! Cool! I still want to find out if the missionaries really sang “We Shall Overcome” while in jail.

[END OF UPDATE]

Via KSL News:

At least 30 Latter-day Saint missionaries were detained Wednesday in the South American country of Guyana because they did not have updated travel documents, police said.

Most of them are U.S. citizens and will be given one month to leave before they are deported, Police Chief Henry Greene said. He declined further comment.

The missionaries were expected to be released late Wednesday to prepare for their departure, acting U.S. ambassador Karen Williams said.

Sounds like more visa problems. But here’s my favorite part:

It was unclear what prompted the arrests. No incidents involving the missionaries were reported prior to their detainment. They could be heard singing “We Shall Overcome” from their cells Wednesday night.

OK, what LDS missionary knows the words and tune to “We Shall Overcome”? I suspect what they were heard singing was “Come, Come Ye Saints”.

Then again, I could be wrong — all it would take is one of the missionaries, and s/he could teach it to the rest. We’re nothing if not quick studies on hymns, given how many times in Sacrament meeting we are confronted with a hymn that we would swear we have never heard nor sung before. And, of course, the missionaries would all think it was hilarious (just as I’m sure they’re amused about spending the night in jail — even in Guyana — and possibly being deported).

I do think all LDS missionaries (and members) should learn how to sing “We Shall Overcome“.  It would make a great closing hymn for Sacrament meeting. 🙂 ..bruce..

Another LDS-related “affinity fraud” case

Cautionary tale, Economy, LDS Society, Main

I’ve posted a few times before (here and here) about “affinity fraud” cases involving Latter-day Saints, that is, financial fraud cases that in part prey upon Mormons via their religion, much as Bernie Madoff’s frauds preyed heavily upon Jews and Jewish organizations.

Well, another example has cropped up:

Like those caught up in other get-rich scams — from Bernard Madoff’s $65 billion Ponzi scheme, which initially snared wealthy Jews, to an alleged $4.4 million fraud aimed at deaf people — Tri Energy’s investors had something in common. Many were Mormons and born-again Christians who shared dreams and prayers on nightly conference calls. They vowed to use the profits for charitable works and kept raising funds, at times taking out second mortgages, draining retirement accounts and recruiting relatives.

What’s interesting is that the people perpetrating the fraud aren’t LDS themselves — they’re just taking advantage of them:

Jones, Jennings and Simburg, none of whom is a Mormon, exploited this vulnerability for at least four years, offering a cocktail of spirituality, exclusivity and the promise of high returns.

“The guys who did this were geniuses in a way,” says Dana Carney, an assistant professor of management at the Columbia University Graduate School of Business in New York, who has written about investor psychology. “This has the flavor of a cult. They hit all these vulnerabilities. There was religion; we trust like people, especially religiously like people. With the nightly calls, there was an illusion of transparency. They took advantage of the sunk-costs phenomenon: The more people invest in something, the more connected they feel.”

Be sure to read the whole thing.  ..bruce..

Early thoughts on “The Book of Mormon: The Earliest Text”

Book of Mormon, LDS Doctrine, LDS History, Main

FedEx showed up about a few hours ago with my pre-ordered copy of Royal Skousen’s magnum opus, The Book of Mormon: The Earliest Text (Yale University Press, 2009, 848 pages). This volume represents over 20 years of work on Skousen’s part to produce a critical text edition of the Book of Mormon.  I’ve been buried in the volume — starting at the front and working my way through — since it appeared. Having made it as far as 1 Nephi 10 (First Book of Nephi, chapter III, in the 1830 edition), I thought I’d come up for air long enough to log a few comments.

First, the physical production of the volume is outstanding (as one would expect from Yale University Press). High quality paper and binding, outstanding layout and typography. The book is large and heavy (as per Amazon, 9.3 x 7.6 x 2.3 inches and 3.6 lbs) but manages to stay open even near the front and back. The heft of the book makes it a bit hard (though not impossible) to read while stretched out on the couch.

Grant Hardy’s introduction lays out the case for accepting the Book of Mormon as a serious work worthy of study in the context of world religions — all the more so because we have so much definite historical and even forensic information regarding its creation and transmission (cf. Terryl Givens’ By the Hand of Mormon).

Skousen’s editorial preface in turn provides a brief overview of his methodology in producing the critical text, laying out his overall approach as well as some of his criteria in making critical text decisions. However, he rightly points readers to his multi-volume series on the Book of Mormon Critical Text project for detailed explanations as to item-by-item decisions regarding recovery or conjecture of the critical text.

Skousen also explains his presentation of the critical text: sense lines, (mostly) modern spelling, de novo punctuation, blank lines to indicate paragraph breaks, and a typographic insertion to mark Joseph Smith’s original chapter indications. Modern (LDS 1981 edition) chapter and verse indications are given in the left margin.

Note that the punctuation, sense line breaks, and paragraph breaks are Skousen’s; the original manuscript had none, and the printer’s manuscript didn’t have much more. Skousen describes his process thus:

As I prepared each section of The Earliest Text, I started with one long string of unpunctuated words. I first broke the text into sense-lines (described below); I then added the accidentals (punctuation and capitalization) as needed in order to make the syntax clear. (p. xlii)

Skousen then spends several paragraphs outlining his approach to sense-lines and paragraphs. While most paragraphs comprise some number of modern verses, Skousen is willing to break across modern verse or even chapter divisions, though he only does so occasionally. I suspect that what criticism Skousen receives on this volume will come here, since he is in effect inserting himself to the text. On the other hand, I frankly think he’s done a better job than Orson Pratt did back in 1879, and as I got into the text itself, I found myself wishing for an edition that left out the modern chapter and verse numbers (though I could simply use a bookmark to cover up the left margin). And since even the printer’s manuscript was (in the words of the 1830 typesetter, John Gilbert) “one solid paragraph, without a punctuation mark, from beginning to end” (cited on p. xlii), I much prefer Skousen’s approach to wading through a single mass of undifferentiated and unpunctuated text.

And the text is wonderful. Layout and typography make it very easy to read, and the presentation brings a fresh look to a very familiar text. I’ve worked my way through most of the five “Textual Variants” volumes published by Skousen to date, so I’m not reading this to pick up on those modifications per se (though Skousen lists in an appendix what he considers to be significant textual changes). Instead, I am imagining myself in a small room as Joseph dictates and someone transcribes. It is a powerful experience, one which I’m about to go back to.

Highly recommended.  ..bruce..

Dealing with your spouse’s midlife crisis

Family, LDS Society, Main

I just ran across an outstanding article over at the New York Times written by a woman whose husband wanted to leave her:

Sure, you have your marital issues, but on the whole you feel so self-satisfied about how things have worked out that you would never, in your wildest nightmares, think you would hear these words from your husband one fine summer day: “I don’t love you anymore. I’m not sure I ever did. I’m moving out. The kids will understand. They’ll want me to be happy.”

But wait. This isn’t the divorce story you think it is. Neither is it a begging-him-to-stay story. It’s a story about hearing your husband say “I don’t love you anymore” and deciding not to believe him. And what can happen as a result.

I am profoundly struck by the wisdom and courage of this woman in how she dealt with a painful and risky situation. I think there’s a lot here for LDS couples who have hit a rocky spot in their marriages. Read the whole thing.  ..bruce..

Tales of the Dorms

BYU, Humor, Main, Personal, Personal History

Back in January, BYU Magazine (or whatever its called) solicited tales of dorm life. I submitted the stories below, and they apparently chose one of them (based on my daughter-in-law’s comments on Facebook). Here are my original stories. These are all from 1971-72, my freshman year at BYU. I was living on the 3rd floor in Penrose (“T”) Hall in Deseret Towers.

Glow-ball Warfare and Other Dorm Games

When you put 40+ young men, mostly freshman, all on the same dorm floor — in this case, the 3rd floor of Penrose (T) Hall in Deseret Towers (1971-72) — interesting activities develop. One of our periodic games was called “Glow-ball Warfare”, and we played it in the commons room (with all the furniture in place). The main playing instrument was a plastic, glow-in-the-dark ball. All the players would gather into the commons room, with a few towels to block out light coming from beneath the doors. One person would start out with the ball, holding it up to one of the ceiling lights. After a minute or so, he’d nod, and all the lights would be turned out. He would now do his best to hit someone else with the now-glowing ball, the only thing visible in the room. Everyone else would do their best to get away from him in the darkness, usually running into each other and the furniture (the worst I ever got hurt in the game was crawling head-first into the heavy metal pole holding up one of the tables). Once the ball was thrown, there was a scramble to grab the ball; whoever got it now did his best to hit someone else. When the ball got too dim, we’d call a halt, turn on the lights to recharge it, and then continue. There were no teams; it was strictly a free-for-all.

In high school, I had played football for four years. There was another guy on my dorm floor, Layne Jensen (’74, ’76, ’78), who had been in wrestling in high school for four years. Every now and then, Layne and I would have contests where we would take turns hitting each other in the stomach as hard as we could to see if the other guy could take it. For the life of me, I can’t remember how this got started or why we thought it was a good idea, but I know we always walked away feeling that both of us had done well.

Greg Zippi (’77, ’83), another floor-mate, came up with a less violent and painful game: Hallway Frisbee. The two players would start a modest distance apart in one of the long dorm hallways. One player would toss a frisbee to the other player. If the frisbee didn’t touch the wall, ceilings or (of course) floor, then both players would take a stride back, and the second player would throw to the first player. If the frisbee did touch the floor/walls/ceiling, then we stayed the same distance apart. The goal was to throw the frisbee the full length of the hallway without it touching anything. Given how long and narrow the Deseret Towers hallways were, that was a rare accomplishment, but always much celebrated and bragged about when accomplished.

I will pass over in silence the Hallway Whiffleball games, which were a bit, ah, rougher on the ceiling light fixtures than Hallway Frisbee.

Finally, at the end of our freshman year, at the end of finals, we challenged another floor in our hall to a few outdoor competitions, one of which was a tug-of-war across one of the the irrigation canals that ran near Heritage Halls. Because the heights of the two banks of the canal weren’t quite the same, we decided to switch sides after the first event and repeat the tug-of-war. Many of us, not wanting to walk the 30 yards or so to one side to walk across the canal, simply ran and jumped over it. Since the canal had 2-3″ of water in it, and since the canal had sloping banks, I kept a careful eye on the ground as I ran up to the canal and leapt. I then looked up just in time to see that someone from the opposing team had done exactly the same thing at exactly the same time in exactly the same (but opposite) place along the canal. One of my floormates (it may well have been Greg) later told me — once he could stop laughing — that it was like watching a live-action cartoon. This other young man and I hit one another full on right over the middle of the canal, exactly canceled out each other’s momentum, hung for a split-second in mid-air, and then dropped into the canal’s cold, cold water together. For my own part, I put out my right hand to break my fall and slammed it onto one of the large, water-smoothed rocks at the bottom of the canal. I was unable to shake hands for a month.

It was a great year.

Bruce F. Webster (BS, ’78)
Parker, Colo.

Poor fasting: a different approach to eating

Food, LDS Society, Main, Personal

One of the reasons my blogging here (and elsewhere) has been so light for some time is that I spent almost all of May and June out in California, living out of a hotel, working on a case where I spent most of the day (and often a good part of the evening) in a closed room in a secure facility, reviewing source code and files. I came back at the start of this month dismayed at the weight I had gained, especially since I was far (oh, so far!) from svelte when I went out there.

Part of my long-standing problem in keeping my weight down is that I really like to cook and I really like to eat. Since I’ve been self-employed for the past eight years, work at home, and frequently have nothing pressing to do, this means that the most pleasurable times in a given day are often the times I fix and eat food.  Also, I tend to be up from about 6 or 7 am in the morning until 11 pm or midnight. As a result, I have some bad eating habits:

  • snacking at all hours, since I’m usually home all day;
  • substantial late-night snacks (fried egg sandwich, toasted cheese sandwich, peanut-butter-and-butter on [several pieces of] toast);
  • eating too fast (comes from growing up in a family of six kids, most of whom were older than me);
  • a propensity of fixing larger meals for myself than I really should, telling myself that it will lead me to eat less at the subsequent meal (which it rarely does, because the meals themselves tend to be spread out from early morning to late at night).

Finally, there are some real emotional components to my eating. It’s a source of comfort, particularly if I’ve feeling stressed — and anyone who has been self-employed can tell you that stress is a way of life.

Anyway, I came back to Colorado at the start of July, determined to start exercising again and to get rid of not only the weight I had gained, but the weight I was carrying around before I ever went out to California. I started doing an early-morning routine of stretching and walking, but knew that would not be enough.

And then Fast Sunday (July 5th) came along. (See, there is an LDS connection in here.)

Our ward is currently on a late schedule (2-5 pm), so fasting largely means skipping breakfast and lunch on Sunday. And while fasting is never easy for me, it is something I can do. So it was during this past Fast Sunday that I came up with an approach to break up my eating habits. I’ve been trying it for a week, and it’s been very interesting and actually quite easy to follow.

Here it is in a nutshell: I only eat between 11 am and 6 pm, with the exception of allowing myself one piece of fresh fruit in the morning, if I want it. I place no restrictions on drinking and in fact have a 72-oz drinking bottle that I fill with water (with some fruit juice for flavoring) and try to get through each day. But I stop eating around 6 pm and (with the piece-of-fruit exception) I don’t start eating again until 11 am the next morning.

In short, it’s like a really bad attempt at fasting.  I’ve trained myself for 40+ years to tell myself, “OK, no more food or drink until such-and-such a time tomorrow.”  And since I can do an honest LDS fast, fasting poorly is a cinch, in part since I can drink all I want and even cheat in the morning with a piece of fruit, but largely because I have lots of experience and success at fasting poorly.

I’ve only been trying this for a week now, but I find the results to be very interesting. My consumption of bread, butter, cheese and eggs — my early-morning and late-night foods of choice — has dropped dramatically. For that matter, my overall consumption of food has dropped. Since I can’t eat after 6 pm (or whenever I finish my dinner, which has to be started before 6 pm), my evening snacking has gone away. The morning-piece-of-fruit exception makes the wait until 11 am very tolerable.  And the fact that the rest of my eating is compressed into a 7-hour period — instead of being spread out over 16 to 18 hours — means that the large lunch I usually fix at 11 am really does have an impact on how much I eat up through 6 pm.

So far, I haven’t made a great effort to put any limits or directions on what I do eat during those 7 hours, either quality or quantity. My new pattern seems to be: a large lunch, a mid-afternoon snack, a regular dinner. Note that I haven’t been gorging myself, and I do try to eat healthily regardless.  But it’s clear to me that I’m eating less on a daily basis than I was before. More importantly, I seem to be breaking up some of my self-defeating eating habits, particularly cutting out all snacking during 17 hours of the day. And I’m doing it by leveraging training I’ve put myself through for 40 years.

In case you’re wondering, yes, I have lost weight since getting back and particularly since changing my eating pattern. However, I’ve also been faithful about the stretch-then-walk routine in the mornings (I walked 18 miles this week), and the weight lost so far represents weight I gained out in California. The real trick will be my weight back down to where it was two years ago, four years ago, and finally back down to my goal weight (where I was about 11 years ago). That will require upping my personal exercise as well as continuing to improve my eating patterns and habits. Hey, eat less and exercise more — what an insight!

Thoughts?  ..bruce..

No, not dead, not gone, just busy

Admin, Main, Personal

I’ve got a work project that’s kept me in California for most of the past 6 weeks and is taking me back tomorrow night. It’s been intense enough, the hours long enough, that I’ve had little energy left to post here or on my other blogs. But I’ve got some things to post about, and I’ll try to do at least one each week.

In the meantime, here’s my first honest-to-goodness struggle with COVETING in some time.  Fear not; the fever dream has faded; if we get a second car, it will likely be one of the aging $2000 pickup trucks parked by roadsides in our neck of the woods. But it was a nice few weeks.  ..bruce..